Al Hakam - 10 July 2020

Where stars descend

100 Years Ago...

Chapter II (Purifying)

Calling London unto Allah ________

Must one choose between the facts of science or the “fantasy” of religion?

The Muslim idea of a man is higher than the Christian idea of a God Page 4

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Opinion

“Subtle is the Lord, but malicious He is not”

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Time for action: Goal setting and Islam

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 10 July 2020 | Issue CXXI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

World economy stuck in snooze It feels good to think that we have finally snailed through the pandemic and arrived at the post-Covid-19 phase, although scientists continue to cry out that we are still not quite there yet.

Whatever the case is, most of Europe has had to, as Boris Johnson would put it, “fire up the engines” of its economy; highstreets are buzzing, factory chimneys puffing and in offices, keyboards are clicking and clacking again.

Although city roads and town centres seem to have fully woken up from the four-month slumber of Covid-19, the worldwide economy is still lazing around and doesn’t seem ready to get back to life.

Experts say that the global economy has never in the recent past been hit so hard and that it will take nothing less than a miracle for it to get back on its feet. So, the economy, as you read these lines, is set on snooze.

In this global state of alarm and despair, we got to see hundreds of thousands of citizens flock to pubs, filling the insides and then spilling out onto pavements and even roads to enjoy the booze they had been deprived of in the days of lockdown.

The Centre for Economics and Business Research – an England based think tank – has estimated that up to £210 million were spent only in the UK on alcohol consumption on the first day that pubs were allowed to open after lockdown.

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

Virtues of companions of the Holy Prophet Hazrat Ibn Umar, may Allah be pleased with him, narrated: “During the lifetime of the Holy Prophet, peace and blessings of Allah be upon him, we considered Abu Bakr as peerless, and then Umar, and then Uthman (coming next to him in superiority); then we never used to differentiate between the companions of the Prophet.”

(Sahih al-Bukhari, Kitab Fazail al-Nabi)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The miracle of morals

This amount is way more than what underprivileged countries have to spend on major heads like education and health, or both, for the whole year.

Let’s leave developing countries aside for now as they seem to be of least importance for many Western powers. Let us just stick to their own economic slumps that have ensued the coronavirus crisis.

The USA and the UK are said to have faced a terrible economic crisis for the first time in many hundred years. Economists suggest that it could take many years for them to recover, but that too is conditional

with the economic, political and social stability of global affairs – something that has become only a fairy tale lately. It is in this grave economic disaster that the public of these countries decides to spend millions to fuel a habit (or addiction) that has never brought any good to any individual, community or nation.

The irony is that most of these people who turned up at pubs on what is being called the Super Saturday – millions across Europe – are those who have been complaining about redundancies, job Continued on page 3

The demands of faith are that a person seeks their own reformation from Allah the Exalted, while employing their own strength. It is narrated in a hadith that Allah the Almighty does not disregard the prayer of a person who raises their hands with firm faith.

And so, beg of God and implore him with firm faith and sincere resolve. I advise you once again that to exhibit good morals is no less than showing a miracle. If any of you assert that it is not your desire to show miracles, then realise that Satan has deceived you.

By the manifestation of miracles, I am not referring to pride and conceit.

Miracles enlighten people of the truth and veracity of Islam and become a source of guidance. I proclaim once again that pride and conceit have no part in the miracle of morals to which I Continued on page 3

Friday 10 July 2020 | AL HAKAM

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This Week in History 10 - 16 July In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details

10 July 1885: A very unique heavenly sign was shown to the Promised Messiahas on this day.

Those familiar with the history of the spiritual world find many likes of it, but secular minds and hearts find it hard to believe. An eyewitness, Hazrat Maulvi Abdullah Sanaurira, says the following: “It was the month of Ramadan and the 27th day, which happened to be a Friday. I had the honour of being in Huzoor’sas blessed presence. After offering the Fajr prayer, the Promised Messiahas, as was his routine, retired into the chamber (the small room to the east of Masjid Mubarak) and lay down on a charpoy. Sitting near him, this humble one began massaging his feet as usual. The Promised Messiahas was lying on his side and his forearm covered his face. While massaging, suddenly I perceived a slight trembling in his body, whereupon he removed his forearm from his face and looked at me. His eyes were wet and were possibly running with tears.

He covered up his face again and continued in that posture. When I looked at his ankle, I noticed a red drop which was round and had not spread out. I put the tip of my forefinger on the drop, which spread out and coloured my finger also. Then I observed a few wet red spots on his shirt which made me wonder. I got up and examined the whole chamber, but did not find a red stain anywhere else. I was very puzzled. I asked, ‘Huzoor, where did these red drops fall from?’ At first, Huzooras did not answer, but on my persisting, he related the whole incident. He expounded to me in detail the matter of beholding God Almighty and the external materialisation of elements observed in visions. He drew upon the experiences of Hazrat Muhyuddin Ibn-e-Arabirh to make me fully comprehend how pious individuals are vouchsafed the experience of the personification of Divine attributes of Beauty and Majesty.”

Huzooras went on to explain that he had seen in a vision that he was in the court of God Almighty and that whilst signing a document, Allah flicked His pen, which caused red ink drops to fall in the Promised Messiah’sas direction. The full details of this can be read under this date in Tadhkirah.

10 July 1896: The Promised Messiahas

teachings. Huzooras criticised this person’s approach and lamented the mindset of certain Muslims who forsook the Holy Quran for worldly benefits. This letter depicts Huzoor’s incredible modesty and at the same time, his in-depth comprehension of Vedic texts, its commentaries, history of the Mughal era and religious tendencies of its different leaders.

11 July 1887: The Promised Messiahas informed Hazrat Munshi Rustam Alira through a letter that he had received a box of mangos that Hazrat Munshi Sahibra had sent. After duly expressing his thanks, Hazrat Ahmadas cautioned him about a mistake committed during packaging of the consignment and explained the right method in this regard to him. Huzooras also added that God willing, he would pray for Mr Sundar Das.

informed Hazrat Mian Abdullah Sanuarira in writing that he had sent a letter to Master Qadir Bakhsh Sahib regarding a certain matter of Mian Abdullah Sahibra. In this brief letter, Huzooras also prayed that Allah would strengthen him in all fields.

10 July 1906: The Promised Messiahas sent a reply to a letter of Hazrat Abdul Majeed Khanra expressing his sorrow on a certain loss. Due to paper decay, especially in one line, it is not clear who Abdul Majeed Sahib had lost.

Nonetheless, Hazrat Ahmadas prayed that he may be granted strength in this difficult time.

Huzooras guided him that this mundane life is always subjected to tragedies and misfortunes, thus one should always remain loyal to God. 10 July 1906: The Promised Messiahas conveyed to Hazrat Syed Nasir Shahra that his letter had been received days back, but owing to constant ill health, Huzooras could not respond to it.

Huzooras assured him that he had been praying for him as much as he could.

11 July 1883: The Promised Messiahas replied to a letter of Mir Abbas Ali Sahib of Ludhiana, who had earlier shared a letter of a certain Muslim person in favour of the Vedic

11 July 1887: The Promised Messiahas wrote to Hazrat Hakim Maulvi Nuruddinra and notified him that he had received half of a 500 rupee note sent by him. In those times, as a security precaution, notes were cut in half. One set was sent by post. On confirmation of receipt, the other half was despatched by post. In this letter, Hazrat Ahmadas also updated him about the ongoing weather condition in Qadian and shared his gratitude towards Allah after noticing the sudden change in hot and humid conditions.

12 July 1888: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra seeking medical advice for his exceedingly feeble son, Bashir Ahmad. Hazrat Ahmadas shared his medical history, the symptoms he was experiencing and persistent conditions owing to multiple deficiencies.

12 July 1889: The Promised Messiahas replied to a letter of Hazrat Mian Abdullah Sanaurira as he was facing some perturbing issues. Hazrat Ahmadas prayed for the prompt alleviation of his causes of concern and reminded him to remain in contact as things started to improve.

14 July 1894: The Promised Messiahas wrote his book, Sirr-ul-Khilafah (The Reality of Khilafat) to express authentic views on the centuries old differences between Sunnis and Shias, which often had resulted in running battles Continued on next page >>

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Friday 10 July 2020 | AL HAKAM Continued from page 1

losses and furloughs during the lockdown.

Now that it has been lifted and it is time that we all got back to work, millions of pounds and euros are being thrown down the drain (almost in the literal sense).

National Chairman of the Police Federation of England and Wales, John Apter tweeted in the early hours of Sunday morning and expressed what the police force had been through the night before: “Finished my late shift with the @HantsPolice Southampton City late shift.

A busy shift, we dealt with anti-social behaviour, naked men, possession of class ‘A’ drugs, happy drunks, angry drunks, fights, more angry drunks and was called a fascist pig by somebody we tried to help!”

It is sad that this is the state of a nation that has only just recovered from the shock of coming face to face with death in the surge of a pandemic; if at all, that is.

With governments deeply concerned about the economic damages and how to recover from them, the public seems indifferent and is busy spending on habits and addictions that will not take the nation anywhere. Underprivileged countries sit and watch these scenes on the TV (if they have one) or see photos of these jubilant pubs thriving with jolly pub-goers in newspapers (if they can afford to buy one) and go to bed (if they

have one) thinking how they will buy their families breakfast in the morning; if they escape the coronavirus, that is.

This is the stark and dark reality of the world we live in. This is where the injustice of superpowers is exposed before the eyes of the world. This is where the veil

of civilisation is lifted and the scary face of the so-called civilised world gets to be seen.

This is where the need and relevance of religion for humanity is strongly felt.

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refer. Such a thought is the incitement of Satan. There are tens of millions of Muslims that can be seen to exist in various parts of the world. Have these Muslims come to Islam by the dint of the sword through compulsion and force? Absolutely not. This is completely false. It is the miraculous effect of Islam which has drawn them in. Miracles are of various kinds.

Among these varying types, there is one form known as the miracle of morals and it reigns supreme in all fields. Those who accepted Islam did so merely by witnessing the miracles of the righteous – miracles that left an impression upon them. It was Islam itself in which they witnessed an honourable light. The sword did not convert them. Many renowned and reputable British scholars have had to accept that the truthful spirit of Islam itself is so powerful that it compels people of other religions to join the fold.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp.

142-143)

<< Continued from previous page

between Sunni and Shia sects on the issue of Khilafat. This book is in ornate, beautiful and highflown Arabic; this very style was in itself a challenge to contemporary Sunni and Shia clergymen who questioned his command on the Arabic language. This book became necessary on account of tensions existing between these two sects. The Promised Messiahas, using cogent arguments, settled the issue of Khilafat in a very fine manner. With this book, the Promised Messiahas attached a leaflet. He writes, “I can say about these books that God Himself helped me to write them. I cannot call them divine revelations, but I can say with a great deal of emphasis that it was special divine assistance that caused my hand to write these books.”

15 July 1890: The Promised Messiahas updated Hazrat Hakim Maulvi Nuruddinra about the prevailing intensity of his opposition by Muslim clerics. Hazrat Ahmadas was worried about their petty misconceptions and shared his plan to personally meet them and try to eliminate their fallacies. In this letter, Huzooras also mentioned that he had come to know about the novel treatment of tuberculosis as claimed by a doctor in

London. Huzooras was curious as to whether it was true and applicable.

15 July 1890: The Promised Messiahas assured Hazrat Munshi Rustam Alira through a letter that he had been praying wholeheartedly for his wellbeing, thus he should not lose hope and remain submissive to the will of God. Huzooras also satisfied him that God would unfold the best outcome for him, insha-Allah.

15 July 1898: The Promised Messiahas sent a letter to Hazrat Haji Seith Allah Rakha Abdur Rahmanra through registered post so that this devout and generous companion could find comfort from the deluge of worries and anxieties he had been braving for so long. Hazrat Ahmadas had been praying for his miraculous relief from certain business challenges.

15 July 1901: The Promised Messiahas went to Gurdaspur courts for legal proceedings of the Wall Case. On this day, Hazrat Ahmadas was summoned as a defence witness. Huzooras left Qadian in a palanquin at about 7am on 15 July 1901. Hazrat Maulvi

Nuruddinra, Hazrat Sheikh Yaqub Ali Irfanira and other friends got into yakkas (horse-pulled carts) to go to Gurdaspur via Batala, while Hazrat Ahmadas travelled direct and reached there at about 3pm. As requested by Maulvi Muhammad Ali Sahib, the party stayed at the house of his father-in-law, Munshi Nabi Bakhsh Sahib. Khawaja Kamaluddin Sahib came from Peshawar in the evening.

16 July 1892: The Promised Messiahas confirmed through a letter to Hazrat Munshi Rustam Alira that he had received an amount of 20 Rupees and expressed his appreciation on this contribution. Huzooras also updated him about his Arabic book being printed in Sialkot, which would be available in the coming weeks. Hazrat Ahmadas specified that writing in Arabic would provide two main advantages: firstly, it would enhance the knowledge and understanding of the Arab world about the Jamaat and so, they would not remain deprived from the divine fountain of wisdom and insight of the Promised Messiahas; secondly, this publication in Arabic would fracture the vanity and haughtiness of Muhammad Hussain Batalvi and others such clerics who, every now and then, falsely bragged over their command of the Arabic language.

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Where stars descend Chapter II (Purifying) Asif M Basit

A few days ago, I had the opportunity to read Hazrat Musleh-e-Maud, Mirza Bashiruddin Mahmud Ahmad Sahib’sra commentary on an incident mentioned in the Holy Quran where Prophet Moses’as hand turned white. Hazrat Musleh-eMaudra interpreted it by saying that it signified the divine guidance and direction that was to be delivered through Moses’as hand to his people. However, when looking at its physical meaning, it could also suggest the divine light (nur) that radiated from his hand. God Almighty grants divine light (nur) to His chosen ones, such that emanates from them and enlightens the fortunate ones.

Huzoorra went on to say that people visited him and met him, however what they would be saying would be a lot different from what Huzoorra could see in them. He said that at times, when people would kiss his hand, Huzoorra would feel as though his hand was being contaminated with impurity and filth.

When I read this, it made me reflect on my own deeds. We too, by the grace of Allah, meet Hazrat Khalifatul Masih regularly. Although we may not have the courage to physically look up at our master, but Huzooraa sees us. Yes, it is a source of great joy and blessings knowing that Huzooraa has seen us, no doubt! But we can never know which aspect of our personality’s prism is being observed by Huzooraa.

Many days were spent in this thought.

I prayed for myself in any way that I could.

My only desire was for Allah to conceal my shortcomings, for I am but a weak human being. No matter how I appear in my exterior, only God knows that there is nothing in me that Huzooraa would like to see in us. There are only weaknesses and shortcomings. It is only due to God’s attribute of Al-Sattar (the Concealer of flaws) that I am blessed with Huzoor’s love and affection.

How upsetting would it be if God’s chosen one was to see my hidden flaws!

It was by the sheer mercy of God that during those very days, I got to read Mansab-e-Khilafat, authored by Hazrat Mirza Bashiruddin Mahmud Ahmadra. In this, Huzoorra mentions the responsibilities of Khulafa by saying that the mission and purpose of a Khalifa is the same as that of a Prophet, which is: ّ َ ُ ‫يَ ْتلوْا َعل ْي ِه ْم آيَا ِت ِه َويُ َزك ِْي ِه ْم‬ “They recite His signs unto them and purify them.”

My heart felt at peace once I read this as I began to understand that if the Khalifa’s role is to purify man, then surely, he needs to see our conditions in order to remedy us. Without any diagnosis, he cannot perform this task. In fact, God Almighty has blessed us in keeping our dignity intact by explaining those things to His chosen one which we consider embarrassing. It would not be wrong to say how truly fortunate the person is whose weaknesses become apparent to Huzooraa and in return, Huzooraa purifies him.

Thus, I felt at peace. From then on, not only did I have the courage to reveal my weaknesses to Huzooraa, but whenever I felt that Huzooraa had observed something beyond that which the human eye can grasp and consequently guided me, I considered it the truth.

It does not behove a person to start defending themselves before the Khalifa, nor be dishonest. Hazrat Khalifatul Masih Vaa has such regard for the dignity of those sitting before him that he does not even ask them direct questions (aside from administrative matters where it becomes imperative). As far as personal matters are concerned, Huzooraa always guides the person indirectly. If the person picks up the hint, then surely they are fortunate, otherwise they are extremely unfortunate.

For example, when Huzooraa asked me, “Do you look after the needs of those who work with you, or do you misuse your authority by dominating them?”, it would have been wrong for me to say, “No, no! I am not like that. I am very affectionate. I could never do such a thing!”

It would suffice to say, “Huzoor, I try to look after them. Please pray that I am able to look after their every need in a fair manner.”

We can never be certain that the

shortcoming we are free from today won’t creep up on us tomorrow. We can never be sure which of our actions could lead God to remove His Merciful Hand from over us. At such occasions, we can only request for prayers. God Alone is aware of that which is hidden from us. However, it is God Who said that He grants His chosen ones knowledge of the hidden and unseen.

Who is there other than Huzooraa today who is truly worthy of being recognised as a chosen one of God? If anyone else claims this, then they are liars. We can never know what information Allah bestows upon His Khalifa. However, no opportunity should be wasted in seeking the prayers of our Imamaa.

I would like to present some incidents before you that I consider to be a means of enriching my spirituality. After the occurrence of these incidents, there is not a shadow of doubt in my mind that God Almighty has bestowed Hazrat Khalifatul Masih Vaa with the divine farsightedness that sees beyond any ordinary human being’s foresight and can ultimately read the hidden questions, thoughts and feelings of an individual.

In this context, I recall an incident that occurred not too long ago, which resulted in causing my hairs to stand on end.

A question and answer session of Hazrat Khalifatul Masih IVrh was to be broadcast on MTA and in this regard, I wanted to seek advice from Huzooraa regarding something.

I had only started asking the question, “Huzoor, there was a question and answer session of Hazrat Khalifatul Masih IVrh which was held in Canada …” when Huzooraa carried on by saying, “… and the language for that session was English.

Someone got up and asked a question in Urdu, to which Hazrat Khalifatul Masih

IVrh told him that it was an English session and so he should ask his question in English. And the type of English he used resulted in Hazrat Khalifatul Masih IVrh having to tell him that that was not English! Is this what you wanted to ask about?”

I was completely spellbound. I couldn’t fathom what had just happened! I had only mentioned two facts – that it was a question and answer session and that it was held in Canada. There had been numerous question and answer sessions held in Canada throughout the time of Hazrat Khalifatul Masih IVrh. How did Huzooraa manage to reach the specific moment that I wanted to seek guidance about? And that too with so much detail?

Every aspect that Huzooraa described was so precise as if he had just watched it a few moments ago. I began thinking how remarkable it was that Huzooraa was able to pinpoint the exact detail I wanted to seek his guidance on, without actually mentioning much detail.

In the same state of perplexity, I was asked by Huzooraa, “Batao! Yahi hei na?”

(Tell me, is that the one?)

I replied in the affirmative and said that it was this very incident that I had intended to ask about. There was a broad smile on Huzoor’saa face. However, my condition was such that I do not know whether to call it fear, being alarmed or utter astonishment. Even whilst writing this I do not know what to call it. I hastily asked, “Huzoor, how did you know?”

I have never attempted to be so hasty in full consciousness. You can see from this how awe-stricken I was. Huzooraa merely replied, “You said that it was a session held in Canada and so, many years ago, I saw that (question and answer) session on MTA. I thought you would be asking about this incident.”

I was still dumbfounded. However, Huzooraa graciously gave guidance on the matter and then asked, “Aur kiya kehtey ho?” (What else?)

There were two or three other matters that needed Huzoor’s guidance. I flicked through my notes but could not remember what I was looking for. I peered upwards and saw Huzooraa occupied in his work with a serene smile on his face.

Towards the end of the mulaqat, I sought permission from Huzooraa to depart. As I left the office, I felt as if I had left a completely different dimension and entered the real world again. Whoever I relayed this incident to later, all became

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Friday 10 July 2020 | AL HAKAM astonished and would ask how it was possible. Some even said that I must have mentioned more detail to Huzooraa. But I would try and convince them of the reality of the event.

My mentioning Canada cannot be considered a hint because dozens of question and answer sessions had occurred there. How this happened, what happened, I am not in a position to say. But what did happen was that in that moment, Allah had disclosed knowledge upon His chosen one from on high. I consider it my good fortune that I was able to witness one of those moments.

Similarly, a while ago, when a revered lady of the Jamaat passed away, MTA Pakistan produced a programme on her life that included interviews from her relatives and close ones. Three narrations were such that they required Huzoor’s guidance. I took the DVD of the programme for Huzooraa to view. Huzooraa took out the remote control for his DVD player while I stood beside Huzooraa as he reviewed the programme.

Huzooraa watched a portion from the beginning and then fast-forwarded the video. The first part where Huzooraa stopped was what I had intended to seek guidance on and so, I sought guidance. In my mind, I thought what a coincidence it was! Huzooraa fast-forwarded the DVD again and played it from another place.

That was the second matter I had intended to seek Huzoor’s guidance on! Now, it had surpassed mere coincidence. In any case, I told Huzooraa that that was something else I needed guidance on and Huzooraa gave instructions regarding it. Huzooraa fast-forwarded it a third time and when he played it, Huzooraa asked, “And this is the third matter you wanted to enquire about?

Am I correct?” I replied, “Yes Huzoor”.

Who can say that that was coincidence?

I looked at Huzooraa in astonishment, but Huzooraa was calm as if nothing had

happened; as if it was an ordinary event; as if there was nothing for me to be excited about.

I couldn’t bring myself to ask Huzooraa, but I did say that those were the three issues I wanted to enquire about, with the intention that maybe Huzooraa might disclose as to how he always got to the place I had questions about. But Huzooraa simply replied, “Chalo, poochni theen to pooch leen. Jawab bhi mil gya” (So you wanted to ask and now you know).

My effort was of no avail. I would never find out how this incident occurred.

The same is the case of Huzoor’s Friday Sermons. Indeed, everyone will agree that at times, during the course of the week, an issue may occupy our minds to the extent that it causes concern for us. For instance, our child has asked us a question for which we don’t have a sufficient answer, or we are burdened by something so much that we cannot find a way out. But the moment we hear the first sentence of Huzoor’s Friday Sermon, we become astonished. It may have happened many times that Huzooraa drew our attention to the key that could solve our issues during the Friday Sermon.

From this, we can understand why we are told time and again to attentively listen to the sermons of Huzooraa, repeat the key points among ourselves and to watch them repeatedly. This proves that Huzoor’s sermons are in actual fact our lifeline.

When we listen attentively to Huzoor’s sermons, sometimes they remind us of what we already knew, yet it was as if we had never known.

Who else is there other than Allah the Almighty who provides Huzooraa the knowledge and insight into what the Ahmadis are thinking at present, what they need guidance on and the answers they require? Granted, Ahmadis regularly write letters to Huzooraa and inform him of their issues, but the answers to hundreds and thousands of letters cannot be given

in a single sermon. So, how is it possible?

In the science of psychology, there is a term known as collective psychology, but in psychological terms, it only denotes the thinking of a specific nation or country.

The root of this term stems from the German psychologist, Carl Jung’s theory of collective unconscious.

Jung suggested that people residing in the same locality or people belonging to the same culture or people of the same origin adopt similar inclinations as a result of collective unconscious.

But when we talk of the Jamaat, we see it spread throughout the world. People belonging to every culture and civilisation belong to this Jamaat. Despite their distinct backgrounds, they all share the commonality of being Ahmadi Muslims.

To assess the heartbeat of every Ahmadi, to read their pulse and grant ample guidance to the Ahmadis in his sermons accordingly can only be done by Hazrat Khalifatul Masih, the Khalifa who has been appointed by God. It was regarding the voice of the Khalifa, that it was once said: ‫وج ٓاریہ ےہ دصا وغر ےس ونس اس وک‬ ‫ہک اس دصا ی‬ ‫م دخا وباتل اس اتگل ےہ‬ (Hearken to the call that is being cried, for in that cry, God seems to be speaking.)

The solution to the problems lurking in our minds are these very sermons.

Every sentence of the addresses Huzooraa delivers on an international level to the political and diplomatic audience answers not one, but many questions. Many a time, after those addresses, politicians and dignitaries have conceded that the questions they had had in their minds were answered by Huzooraa without them asking. Many times, they have admitted that the mind-set with which they entered was quickly changed as a result of listening to Huzooraa.

In daftari mulaqats (official meetings with Huzooraa) no one can think of asking about personal matters, bearing in mind Huzoor’s busy schedule. However, very often it has happened that a personal matter had been occupying my mind for some time and Huzooraa asked about that issue towards the end of a daftari mulaqat.

At other times, it has so happened that when all the items on my list for seeking guidance had been covered and Huzooraa was occupied in his work, I would not know what to do. I would not have received any indication to depart. If Huzooraa hasn’t indicated anything, then how can I casually walk out. Then Huzooraa follows on with the loving, “Aur kiya kehtey ho?”

(What else do you wish to say?), which gives me the courage to say what I had on my mind. Huzooraa listens as if that was what Huzooraa wanted to hear. He then very lovingly gives guidance, even though it may be about a personal matter.

I am certain that those who have had the opportunity to speak to Huzooraa in mulaqats can attest to the fact that every time, it was as if Huzooraa knew we had something to say, so much so that at times, Huzooraa tells us what we had on our minds.

This is something which brings fear

of Allah into our hearts, because our beloved Imam bears the capacity to see that which the ordinary human eye cannot see. This results in us praying to Allah the Almighty, Who is also Al-Sattar, to cover our shortcomings and keep them concealed. But at the same time, it is with great pleasure that we thank Allah, Who has granted us a shield in the form of Khilafat, which protects us from every onslaught.

Shields are always at the frontline and Hazrat Khalifatul Masih is far, far ahead of us, as we crawl behind. Allah reveals to the Khalifa of the time the state of our baser selves. Then why don’t we, instead of praying that everything remains hidden from our Imam, open our hearts for Huzooraa to see.

Everyone is able to meet Huzooraa in the form of letters. Let us endeavour to openly express ourselves to Huzoor!

Regardless of anything, Allah will reveal to Huzooraa what we conceal in our hearts.

Why not open the pages of our lives and present them before Huzooraa so that he may “purify” us.

Humanitarian activities in Benin Mirza Farhan Ahmad Baig Benin Correspondent

In relation to Covid-19, with the cooperation of Humanity First Germany, Jamaat-e-Ahmadiyya Benin and Humanity First Benin made a programme to donate to a governmental hospital, Hopital de la Mère et de l’Enfant Lagune (HOMEL), in the city of Cotonou. This hospital has been established by the government of Benin, especially for pregnant women and newborn babies.

This is in continuation of the ongoing programme to provide food and other necessary aid to the poor and needy people of the country.

On 30 June 2020, Naib Amir Jamaat Benin Raji Ibrahim Sahib, Chairman Humanity First Benin Bakari Mouslihou Sahib, Regional Missionary Cotonou Muntazir Ahmad Sahib and Dr Mubarik Ahmad Sahib of the Humanity First Hospital Calavi went to the “HOMEL” at 12:15pm. The delegation was welcomed by the representative of the director of emergency services of the “HOMEL”.

Humanity First Benin distributed food packages and other protective materials in relation to the Covid-19 pandemic.

In total, 92 people were given these packages, including patients admitted in the emergency wards. These packages consisted of the necessary food items, which are enough to last a week.

May Allah the Almighty help the whole world and save it from this ongoing pandemic. Amin.

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Opinion

Consistency and routine: How Islam helps Jalees Ahmad London

With countries around the world easing lockdown, introducing leniencies to the rules and slowly coming out of quarantine, people have woken up to the reality of daily struggles getting back into routine.

Many people who are starting to get back to work after spending 3-4 months at home are now finding it difficult to even wake up in the morning, leaving the alarm on snooze. Some of those I know find that their eating habits have drastically changed, while others are even finding it hard to sleep before 11pm.

Personally, I have noted that whenever humanity undergoes struggle and endures such challenges in life, the beautiful teachings of Islam flourish before us.

As we tried to adjust to a new and peculiar situation – staying indoors most of the day – experts, psychologists and even the UN recommendations preached about the importance of maintaining a consistent routine. This, in turn, would help both our mental and physical states as we endured lockdown.

Scores of articles can be found online that talk of the importance of having routines to stick to during lockdown. The UN recommended for “parents and their children to create a flexible but consistent daily routine. ‘Covid-19 has taken away our daily work, home and school routines.

This is hard for children, teenagers and for you. Making new routines can help’”. (www. un.org/en/un-coronavirus-communicationsteam/life-under-lockdown-practical-tips-un) As Muslims, the consistent routine of daily prayers has been part and parcel of our lives since around the tender age of 10; Salat, the five daily prayers, become

compulsory for every Muslim at this age.

Islam has taught us the importance of having a structured life – a life that enables us to focus on what is important. Even though the coronavirus caused mosques to close, the consistency of prayers was not abandoned by Muslim across the world.

We prayed even while at home.

The Holy Quran has stated that: َ َ َّ َّ ً ُ َ ‫اة كَان َ ْت َع َلى ال ْ ُم ْؤم ِن‬ ‫ين كِ َت ًابا َموْقوْتا‬ ‫ِإن الصل‬ ِ “Verily, prayer is enjoined on the believers to be performed at fixed hours.

(Sura al-Nisa, Ch.4: V.104) With many individuals coming out of lockdown and having seen changes in sleep patterns and, for some, even a sense of time, the simple act of waking up in the morning for work has become a battle.

However, for a practicing Muslim who follows the noble example of the Holy Prophet, peace and blessings of Allah be upon him, for the most part, the sleeping pattern, which was before the pandemic, during the pandemic and after has remained the same as Muslims begin their day with the Fajr prayer. These prayers were always there, and pandemic or no pandemic, Muslims wake up for such prayers – maintaining the routine and its consistency.

In another place, the Quran states, “Watch over Prayers and the middle Prayer and stand before Allah submissively.”

(Surah al-Baqarah, Ch.2: V.239) Thus, with such emphasis given to Salat, a Muslim, if they follow the practice of the Holy Prophetsa, will find it very easy to keep a routine. Offering prayers on time is integral to Islam and yes, as humans, we do fall and become lazy at times, but for the most part, the very act of praying five times a day helps us during lockdown.

Regarding the importance of observing prayers at their prescribed times and being consistent, the Second Khalifa of the Promised Messiahas, Hazrat Musleh-eMaudra stated: “The meaning of iqamatus-Salat is to observe prayer regularly because the meaning of ‫ قام على الأمر‬means to remain consistent in something. Therefore, the meaning of ‫ يقيمون الصلاة‬would be that ‘they do not cease in offering their prayers’. A prayer that follows with a cessation is not considered true prayer in Islam because prayer is not of temporary deeds, rather it is considered a complete deed, provided that there is no pause from the first prayer after repentance or after reaching an age of maturity until the last prayer before one’s demise.

“All the prayers of those people who tend to miss their prayers in between are

rejected. Therefore, it is the obligation of every Muslim that when they reach an age of maturity or when Allah enables them to do so, from that time until their demise, they should not miss a single prayer because prayer is equivalent to meeting Allah and he who refrains from meeting his beloved passes a judgment contrary to his so-called claim of love.” (Tafsir-e-Kabir, Vol.I, p.104) As Muslims, we are extremely fortunate to be furnished with such a structure for our lives that keeps our lifestyle consistent and in a healthy routine. ُ ْ َ َْ َ ‫ق ْد أفل َح ال ُم ْؤ ِمنوْ َن‬ َّ َ ُ ‫اش ُعوْ َن‬ ِ ‫ال ِذيْ َن ه ْم فِي َصلا ِت ِه ْم خ‬ “Surely, success does come to the believers, who are humble in their prayers.”

(Surah al-Muminun, Ch.23: V.2-3)

A prayer for France in Mahdi Mosque Mansoor Ahmed Mubashir France Correspondent

Jamaat-e-Ahmadiyya Strasbourg, France organised a religious ceremony “Prayer for France” on 26 June 2020, at the newly built Mahdi Mosque.

On this occasion a journalist from the biggest daily regional newspaper “DNA” was present to cover this event, which has a readership of more than 140,000 people.

The ceremony was in fact the local Friday sermon, after which there was a sitting with the journalist.

The local Friday sermon was delivered

by Missionary-in-Charge France, Naseer Ahmed Shahid Sahib. The sermon was

about love for one’s country, how to integrate and help the country in which we live and how to obey all the rules and not rebel against it.

He also presented the teachings of Islam and the Holy Prophetsa with regard to the pandemic situation, how we can come out together from the situation caused

by Covid-19 and the political arenas by giving Islamic solutions.

Towards the end of his sermon, he narrated some extracts from Hazrat Amirul Momineen’saa speeches about loyalty towards one’s country and how an Ahmadi Muslim should live in their country of residence.

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Friday 10 July 2020 | AL HAKAM

100 Years Ago...

Calling London unto Allah Al Fazl, 12 July 1920 Hazrat Maulvi Abdur Rahim Nayyarra

Speech in Western and Eastern London Lecture Society A speech on the subject of the influence of Islam on India was delivered by the Ahmadiyya missionary, Maulvi Fateh Muhammad Sayal MA at the hall of Western and Eastern London Lecture Society on 28 May [1920] at 5pm. The president of the gathering, Mrs Alice Hall Simpson introduced the speaker in the following words:

“Mr Sayal is a learned preacher and teacher of the Ahmadia movement. He is an experienced lecturer. I hope you will enjoy his speech. Mr Sayal will in the course of his lecture, let you know where Ahmadia movement differs from Orthodox Muslims of Woking.”

The Indian Prophet In his speech, the erudite lecturer explained the moral, religious and cultural condition of India before the [arrival of] Muslims and what changes came about with the influence of Islam, how various evil rites came to an end and with the formation of a central government for the first time in the history of India, how [people of] various parts of the country began to interact and socialise with each other and that eventually led to the origination of the language named Urdu or Hindi. He then clarified that under the influence of Islam, Hindu reformers like Nanak, Kabir,

Ram Mohan Roy and Dayanand were born, whoٰ preached [the concept of unity ّ َّ ٰ َ of God] ‫لا اِلہ اِلا اللہ‬. [He explained that] in the future, the means God has created for India to become a single nation and move forward on the road to progress is through the Indian Prophet. Thereafter, he read an excerpt from [the book] of the Promised Messiahas, Paigham-e-Sulh [A Message of Peace].

Preaching the unity of God in Hyde Park In the present beautiful weather, London’s main recreational area, Hyde Park, is becoming an interesting spiritual, corporal, social and religious destination for the people of London. At the entrance of the park, preachers of various nations and schools of thought express their respective views. The park’s gate is shaped in the form of a crescent, from where several paths lead to this vast greenery.

From different platforms present beyond this crescent, the aforementioned speakers call London’s men and women to their respective beliefs.

Alongside the preachers who believe in three gods and worship [Jesus], son of Maryam, the Ahmadi missionary calls to the One God and conveys the message of the Promised Messiahas.

He begins his sermon with the recitation of the Holy Quran and continues to convey the message of the Messiah of Muhammad. Last Sunday, Brother Babu Azizuddin Sahib also joined this humble one. He read out the precious words of Hazrat Ahmadas from Risala Ahmad and enthusiastically participated in the questions and answers after the speech.

May Allah grant him the best of rewards.

By the grace of God, the park’s sermons are bearing decisive results. Intelligent people take interest in Islam. Christian clergymen come with the intention of disrupting and causing chaos in our gathering by asking absurd questions.

However, an illustration of the way English men and women silence them is as follows: An old Roman Catholic priest repeatedly asked nonsensical questions and interrupted our speech. The following voices were raised against him:

listen to this gentleman.

A young lady: Just stay silent.

Let us hear these new things.

A young man: Addressing me, “Don’t answer him [the priest].”

Babu Azizuddin Sahib

Nayyar: Alright!

Honest Englishmen and women, do justice between this Christian gentleman and me!

A lady: Threw off the hat of the priest.

A boy: Snatched his umbrella.

A gentleman: Took him by the hand and led him out of the Jalsa.

Dear friends! It is an honour to convey the message of hope to the world, God’s chosen one, Ahmadas and the just attitude of these white birds is a blessing of Allah.

[Message of] Ahmadas of Qadian reaching the corners of the world The people to whom we have conveyed the message of the true prophet of Allah, Syedna Mirzaas, in the last week, include not only the British people but also the esteemed citizens of other countries.

Hence [they are]:

1. Captain AR Glodwyn Bronden DSC, is a doctor of science and sincerely engaged in studying the literature of the Ahmadiyya Jamaat. He met Chaudhry Sahib for the first time in Hyde Park. He is a resident of the country, Argentina, located in South America.

2. Burnant de Goldstam is a Portuguese and very serious natured young man. He is studying our books. He came to the gathering last Sunday and met me in Hyde Park.

3. Mr Salam, Mr A Mufaraj and Mr Aruti are Syrians. They met us at Hyde Park and Charing Cross. They take keen interest in Ahmadiyya literature.

4. AM Ramzi is a young Egyptian student and takes interest in Ahmadiyyat.

He not only studied [the book], The Philosophy of the Teachings of Islam himself but also got an Italian lady to study it. He met me at a gathering and is very impressed [with the Jamaat].

5. Mr Arthur Mooney is a young noble natured military engineer. He personally came and met me in Hyde Park and asked about the difference between Islam and Christianity. He showed so much interest after hearing [the reply] that he came home and took the literature to study.

Ahmadi friends! These are the seeds we are sowing in the field of hearts. Pray that they may become fruitful plants.

An Englishman: Do not interrupt. Are you trying to take over the gathering?

A lady: Don’t talk nonsense. We will

Hyde Park, London

Friday 10 July 2020 | AL HAKAM

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The Muslim idea of man is higher than the Christian idea of God The Ahmadiyya Movement on Christianity

The Review of Religions (English), June and (Urdu) July & August, 1920

While reviewing the “Ahmadia Movement,” in the Moslem World, Mr Walter, the late Mr WRW Gardner, again and again tries to impress his readers that the Ahmadia Moslems do not believe in the fundamental doctrines of Christianity, and therefore, they are the bitterest enemies and greatest foes of the Christian Faith. He says on page 61: “The Ahmadia Movement is in reality the rise of a new sect in Islam, a sect, which in many respects, is marked by special bitterness and antagonism toward Christian doctrine, especially the belief in the Death, Resurrection and Ascension of our Lord.”

If disbelief in the doctrine mentioned above, and preaching against them is proof of enmity towards the Christian religion, then surely the majority of European and American people, who are looked upon as good Christians must be classed among the bitterest foes of Christianity, for they are at one with the followers of Ahmad, and no longer hold beliefs which are attributed to them by Christian preachers in Moslem and other oriental countries.

To prove my assertion I quote hereunder the opinions of a few gentlemen, who are themselves churchmen: “There is widespread and growing indifference to spiritual things. The masses are not actually hostile to religion: they do not care enough about it to be hostile: they simply pass it by, on the other side. Look at the churches or chapels on any Sunday morning; the empty benches are like the bones of a skeleton pointing to spiritual deadness. Nor is this spiritual decline manifested only in public worship.

Men and women have ceased to read their Bible. They may not know much about higher criticism, but they have read enough about it in magazine articles, or even in the half-penny press, to assure them that they cannot accept all the Bible narratives as actually and literally true; and once deprived of their old belief in verbal inspiration, they think that the Bible had no more value for them. Whether the majority of men say their prayers, except in some desperate emergency, it would be

hard to see: certainly family prayers are the rarest possible phenomenon.” (Facing the Facts or, an Englishman’s Religion by the Bishop of Hull, p. 2) In his book on the condition of England, Mr Masterman quoted the Bishop of Birmingham to the following effect: “Some thirty years ago there was a sort of Protestant Religion, with a doctrine of the Trinity, Heaven and Hell, of Atonement and Judgment, of Resurrection and Eternal Life, which, for good or evil, could be more or less assumed. Such a standard has gone. I seriously doubt whether nearly half the men in the country could seriously say, they believed that Christ is God or that he actually rose from the dead on the third day”; from a speech by the Bishop of Birmingham.

I now quote a few passages from “Do We Believe” by a prominent rationalist, John Allan Hedderwick: “Then the question ‘Do We Believe’ almost answers itself. The mere fact of asking it in the twentieth century of the Christian Era, is a reply in the direct negative.”

Further Mr Hedderwick says on page 12: “The direct attack and the indirect competition, if one may use the word, have thrown the old faith so completely on its defence that the anxiety of the Christian apostles to prove their faith is even greater than the willingness of the Rationalists to demonstrate that their faith is false, and that the other kind of faith is better.”

Again he says on page 14: “All through, the controversy the Sermon on the Mount has played so conspicuous a part that one is forced to believe that it occupies a supreme position in the mind of the believer … If this is so, then the supernatural doctrines, which were once alleged to be the foundations of the Christian Faith – the Incarnation, the Miracles, the Resurrection, the Ascension – are only the husk which one must break to get at the real food of religious life …

The shining lights of the Christian Church do the exact opposite of what the Sermon

on the Mount urges them to do: they do not remain poor; they are not humble; they do not turn the other cheek to the smiter or love their enemies; therefore the people who follow them do not believe.”

As Christian doctrines are unbelievable and the so-called Christian ethics are impracticable, the attempt of the Christians to bring the kernel of Christianity into practical political and business life is, as one Christian writer says, a ‘miserable failure.’”

“The same is the case with the Christian sacred scriptures. The Bible, as the word of God, has ‘passed away,’ leaving behind only a record of early history, of the working of primitive passions, warlike ambitions and hopes of peace in universal loving kindness. The spread of scientific knowledge and historical research have given a death-blow to the authority and character of the Bible. The churches saw this clearly and they opposed the spread of science with all their great strength. But it was of no avail. The conquest has been so complete that the church is now trying, with almost pathetic eagerness, to prove that science is its obliging ally or assistant teacher, and not a victor over supernatural philosophy. ‘As far as the Bible itself is concerned, the worst that destructive

critics have said to prove its futility as an absolute guide, is now being preached by the deans and curates.’”

If such is the case of Christian belief in Christendom, it is really strange that Moslems who never looked upon Jesus Christ as God, should be blamed for not believing in doctrines that distinguish Christianity from other religions.

Moslems have always believed that Jesus the Christ was a godly man and a divinely inspired teacher. They still continue in this belief, and Jesus (may the peace and blessings of God be upon him) is one of the great prophets of Islam. The Moslem idea of a man is higher than the Christian idea of a God; therefore when we say that Jesus was a man, in no way do we degrade his position, and all the talk that we dishonour Jesus by declaring him to be a man is futile. It seems to be rather hard for a Western mind to fully comprehend this idea; therefore a true Moslem ought to overlook this writing on the part of Christian missionaries and pity them and pray for their enlightenment, that they may see the greatness and grandeur of the human soul, that has the capability of becoming the throne of the Almighty and Eternal Lord.

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Friday 10 July 2020 | AL HAKAM

Opinion

Time for action Goal setting and Islam Masood Nawaz Malik London “And say not of anything, ‘I am going to do it tomorrow’. Unless Allah should will.”

(Surah al-Kahf, Ch.18: V. 24-25) In all honesty, this article could start and end with this passage from the Holy Quran. At first glance of these verses, the immediate understanding is that taking action now, today, is the pertinent step in elevating a goal (something we wish to achieve) from pipe dream to reality.

In the above verse, Allah emphasises the importance of focusing on today and to act, not just leaving things for our tomorrow, as the Muslims were going to do when faced with attacks on their religion from Christianity, during the Latter Days. (Hazrat Musleh-e-Maudra, Tafsir-e-Kabir, Vol.4, p.440) Similarly, from a secular view, Benjamin Franklin, a founding father of the United States and political philosopher, went on to quote, “Don’t put off until tomorrow, what you can do today”. The importance of this will be discussed further below, but ultimately, success lies in the art of taking action now.

So, what is it that hinders our ability to take action? Is it our belief that we still have time, the art of procrastination, the lack of focus or a multitude of other excuses we sell to ourselves? The list is endless, but let us focus on the key setback – procrastination – as Allah is clearly guiding and advising us to avoid doing this very thing.

Rumi also once stated, “I truly tell you, everything you now see will vanish like a dream”, further emphasising that our future is unknown and impressing the importance of taking action now.

Many attribute procrastination to sheer laziness. Etymologically, the word procrastination is derived from

the Latin verb procrastinare – to put off until tomorrow. Other than delaying the task at hand, procrastination also comes from a Greek word akrasia – doing something against our better judgement. Another definition,

by Christian Jarrett in her article, “Why procrastination is about managing emotions, not time”, quotes Dr Tim Pychyl, a member of the procrastination research group at Charleston University in Ottawa, who says: “Procrastination is an emotional regulation problem, not a time management problem.”

Although we procrastinate to feel good in the short term, in the long term, it leads to guilt, for not acting now subsequently leads to underachieving tomorrow.

Over time, procrastination has evolved to become a coping mechanism for people endeavouring to overcome negative emotions and moods induced by specific tasks. It gives them a fleeting sense of relief by not having to deal with the task immediately, however this inevitably creates a vicious cycle of guilt and negative feelings supressed by a short spurt of relief. It inherently behaves like a self-inducing drug.

Why does one truly procrastinate?

There are a myriad of reasons, however let’s focus on the concept of a fixed negative mindset. This is the inability to positively adapt to and embrace all the moving parts of the goal and surrounding environment or context. This naturally hinders our ability to initiate action due to fear and further halts growth, learning and the development of new skills. The danger in harbouring a fixed mindset is that it not only prevents personal development, but also impairs our inner peace and makes us fearful of the unknown. It is in a growth positive mindset where a person fosters a permanent state of humility, with the belief

that their learning and intelligence grows with time and experience, where success lies.

This is compounded with changing the emotional narrative to a positive one that allows one to overcome procrastination, further reinforced by research that shows that once a step is made towards a task, following through becomes easier. (Christian Jarrett, May 2020).

Our primary responsibility therefore is to start, focus on the present moment and have trust – tawakkul – in Allah that He will pave out the right path in assisting us in the achievement of our goals. Regardless of the outcome, we have an opportunity to grow and develop as a person. If things don’t work out as desired, then we chalk it down to an attempt from which we garner a valuable life lesson.

The true focus should be in who we become and how we grow while pursuing our goals. Thus, one needs to develop firm faith and trust that the plan of Allah for His servant will be the best of all other plans as reinforced in the Quran: “... And they planned and Allah [also] planned, and Allah is the Best of planners.”

(Surah al-Anfal, Ch.8: V.31) And when this tawakkul in the Creator becomes firm, ways (to a right and easy path) will start to appear leading one to their goals.

The virtue of goal setting is closely linked with the concept of clarity of what you are trying to achieve. The purpose of seeking out clarity is to forge a potent emotional connection with the goal.

This is best accomplished when goals are aligned with ones values and core belief system. This is realised by asking the right questions: 1. What is it I want to achieve?

2. Why do I need to achieve this goal?

3. When do I want to achieve this goal

by?

4. What do I need to achieve this goal?

5. What are the possible obstacles I will face along the way?

These are some of the questions that will help build a roadmap to achieving ones goals. The underpinning theme here is to take action now. All goals, be it short or long term, can be broken down into bitesize chunks with daily action points.

Subsequently, rewards are associated with little victories, contributing to an endorphin boost and thereby quelling that negative voice that perpetuates our procrastination cycle.

The most efficacious approach is to plan your day the night before, or first thing in morning after Fajr prayer, aligned with your goals. On the day itself, we must mindfully execute action points using sheer willpower and without being distracted.

The night before is the time to ponder over the why of the tasks that need to be achieved for the next day. Then when the past becomes a dream and we stumble upon tomorrow as our present, it is for us to mind-map “how” we execute our actions and goals for the day.

Our thinking has to be navigated and focused around our goals, as mentioned

by James Allen in As a Man Thinketh: “… until thought is linked with purpose there is no intelligent accomplishment. With the majority the bark of thought is allowed to drift upon the ocean of life. Aimlessness is a vice and such drifting must not continue for him who would steer clear of catastrophe and destruction …”

James also highlights that when one doesn’t have a core purpose in their life, they fall prey to petty worries, fears and troubles, which serve to be indications of weakness just as deliberately planned

Friday 10 July 2020 | AL HAKAM

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sins lead to failure and unhappiness. (As a Man Thinketh, James Allen, 2005, p. 41) When reviewing the verse (the opener of this article) again, the most pertinent piece of information is the simple statement, “Unless Allah should will”.

This is what, in essence, is fundamentally needed, together with taking action now, in any goal we desire to undertake; dictating the success in achieving that goal.

Our goals and the success of these are elevated through enveloping them in a spiritual narrative, or, simply put; starting with, “In the name of Allah, the Most Gracious, Ever Merciful” and ending with the understanding that they will materialise if Allah should will.

Here, we are making our intention clear, attracting the blessings of Allah and in turn, leaving the success of achievement of our goals in Allah’s hands - only realising them if He should will.

This is to manage one’s expectations, and accept, on our part, the responsibility to our work ethic and prayer.

All our true intentions concluded with the acceptance of Allah’s will enables one to cultivate patience and steadfastness and accept that the outcome lies in the hands of Allah. Our takeaway is the valuable life experiences and lessons we collect on the way during the journey of achieving our goals.

Rather than treat “insha-Allah” as a means to avoid something we probably had no plan of doing and use it as an excuse, Islam teaches us to take action first, then trust in Allah.

The true reality is the present moment.

It is what we do now that defines our tomorrow. For this reason, it is imperative to act now and not fall prey to a reality where we daydream of a future that does not exist or is out of reach, by means of neglecting the present moment. This is what Hazrat Musleh-e-Maudra has explained in the commentary of the verse that this article started off with; that Muslims will develop this mindset.

We hinder our progress in the indulgence of robbing our present by means of dredging up a past we can’t go back and change or attempting to crystal ball into the future.

How do we then remain in the present moment to achieve success and happiness?

Happiness lies, not in reaching a destination, but emerges from embarking on a journey; enabling growth and new learning. It is a fleeting state of mind, correlated with forward momentum and aligned with making progress on our goals; especially those anchored by our core belief system. This can be understood in the “everlasting heaven” – where we continue in our journey of gaining Allah’s pleasure and love.

Circling back to my opening statement, “And say not of anything, ‘I am going to do it tomorrow’. Unless Allah should will” (al-Kahf, Ch.18: V.24-25), these words should be heeded and one should truly take positive action in the present for we don’t know if tomorrow will exist for us.

“Subtle is the Lord, but malicious He is not”

Ahmad Kamal Student, Jamia Ahmadiyya Ghana

In January 1936, a young girl named Phyllis was conflicted as to how science and religion could get along and so, she wrote to one of the greatest scientific minds of our time on behalf of her class and simply asked, “Dear Einstein, do scientists pray?”

Today, it is popularly believed that there exists a tension between science and religion and that one must choose between the facts of science or the “fantasy” of religion. Some scientists have gone so far as to say that modern science makes it impossible to believe in God. In the last 500 years, there have been conflicts between science and faith – not continuous conflict, but occasional and famous moments of contention before the world. Arguably, the two most notable ones are Galileo’s disagreement with the church and his sentence to lifetime house arrest in 1632 over his claim of a sun-centered solar system and the Scopes Monkey Trial – an

American legal case in July 1925, in which a high school teacher, John T Scopes was accused of violating an Act, which had made it unlawful to teach human evolution in any state-funded school.

After Charles Darwin’s 1859 publication of On the Origin of Species, science and evolution were declared to be tools of Satan and there was a great uproar against the scientific community.

Naturally, this has become one of the most popular/controversial topics in the world. Consequently, we have an inconclusive public opinion as 59% of the US public appears to believe that science and religion are often in conflict. (Pew Research Center, www.pewresearch.org/ science/2015/10/22/science-and-religion) Many such religious scientists believe that investigating the nature of the universe is to scrutinise the work of God Himself, but why should this be the case when the same God Who established religion in the world created the natural world and its laws?

Hundreds of verses of the Holy Quran – almost one-eighth of the book – exhort believers to study nature, reflect, make the best use of reason in their search for the ultimate and to make the acquiring of knowledge and scientific comprehension part of one’s life.

Hazrat Khalifatul Masih Vaa, while addressing the Ahmadiyya Muslim Research Association (AMRA) Conference on 14 December 2019, stated: “The Promised Messiahas has stated that the continued study of physics, astronomy and the sciences will always lead a righteous person towards God Almighty. The more they learn about God’s creation and the world around them, the more they will appreciate the beauty of Allah the Almighty through the wonders of the universe. Once a believer gains such knowledge and insight, he or she is not just able to guide others about the latest scientific developments, rather they will also be tooled with the armoury to prove to the world the existence of that One God,

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Friday 10 July 2020 | AL HAKAM Who is the Creator of all creation.”

Whenever a person studies and ponders over the celestial bodies and the entire universe, it expands their minds to open towards a firm belief in the existence of God Almighty as they see the signs and evidence of His existence all around them. َّ ُ َ َ َ ْ َ ُ ْ ُ ُ َ ُ َ ْ َ ْ ُ ُ ْ ُ َ ُ ‫يف ال ْ َخب‬ ُ ‫الل ِط‬ َ‫لا تدرِكه الأبصار وهوَ يدرِك الأبصار وهو‬ ‫ير‬ ِ “Eyes cannot reach Him but He reaches the eyes. And He is the Incomprehensible, the All-Aware.” (Surah al-An‘am, Ch.6: V.104) One of God’s attributes is Al-Lateef (mentioned in the verse above) and means the Subtle and not easily fathomable. He is far too subtle for human eyes to behold, but He is also All-Knowing. Hence, He knows that man cannot survive spiritually unless he acquires knowledge of his Creator.

This is why God Himself makes arrangements to enable man to perceive Him, despite him being subtle and hidden from the human eye. For this reason, He has by design placed clues and hints in His creation so that anyone who wishes to seek him may be steered to Him. The Five-Volume Commentary of the Ahmadiyya Jamaat, discussing this verse, says: “Human reason alone, unaided by divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (that is, human understanding) and reveals Himself to man – that is, God has, on the one hand, placed in the human mind a power to search for and know Him, and on the other, He sends down revelation to man, thereby making Himself known to him.

Revelation also helps to kindle in human reason a light through which man is able to know God.” (Five-Volume Commentary of the Holy Quran, Vol. 2, p. 480) God is Omnipresent. The verse quoted above tells us that the knowledge of God is beyond the reach of man. Therefore, God Himself makes arrangements to help man attain knowledge of God and insight into him through subtle means.

Great Scientists have pondered over time and space and have realised that indeed, the universe cries out that there must be a creator.

Albert Einstein (18791955) is considered one of the most important scientists in the world’s history. His discoveries changed the course of modern physics by establishing the field of relativity and by contributing in the area of quantum mechanics. He once wrote in a letter: “Everyone who is seriously involved in the pursuit of science becomes convinced that some spirit is manifest in the laws of the universe, one that is vastly superior to that of man. In this way, the pursuit of science leads to a religious feeling of a special sort, which is surely quite different from the religiosity of someone more

naive.” (Letters of Note, p. 326 [Compiled

by Shaun Usher]) Einstein did not believe in a god that religions preach, Who has control over everything, rather he adhered to the pantheistic God of Baruch Spinoza. Nonetheless, the point here is that he acknowledged that a power of some sort exists.

Sir Isaac Newton (16431727) is known as the most influential scientist of the 17th century as his ideas became the foundation of modern physics. Sir Isaac Newton spent a great deal of time on theology, with some saying that it was perhaps more so than science.

Hence in his lifetime, he wrote approximately 1.3 million words on biblical subjects. In his book, The Principia, which is considered as one of the most important works in the history of science, he writes: “This most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being … This Being governs all things, not as the soul of the world, but as Lord over all; and on account of his dominion he is wont to be called Lord God”. (Newton’s Principia, p. 35 [ Transl ate d

by Andrew Motte]) Another genius inventor, Nikola Tesla (1856-1943), who had around 300 patents to his name adhered to the teachings of his mother, wrote: “The gift of mental power comes from God, Divine Being, and if we concentrate our minds on that truth, we become in tune with this great power. My mother had taught me to seek all truth in the Bible.

Therefore I devoted the next few months to the study of this work.” (My Inventions: The Autobiography of Nikola Tesla, Ch. 5) Dr Abdus Salam (1926-1996), the greatest scientist that Pakistan has ever produced and first Muslim Nobel laureate, attributed his success to his faith. He says: “I have myself never seen any dichotomy between my faith and my science – since faith was predicated for me by the timeless spiritual message of Islam, on matters on which physics is silent and will remain so. It was given meaning by the very first verse of the Quran, after Surah Fatiha. This is the book, wherein there is no doubt, guidance to the

God-fearing who believe in the Unseen.

The Unseen means beyond the reach of human ken.” (Renaissance of Sciences in Islamic Countries, p. 149) Sir Francis Bacon (1561-1626), whose works are credited with developing the scientific method and remained influential throughout the scientific revolution, said: “God never wrought miracle to convince atheism, because his ordinary works convince it. It is true, that a little philosophy inclineth man’s mind to atheism; but depth in philosophy bringeth men’s minds about to religion.”

(The Essays of Sir Francis Bacon, Ch. 16, p. 71) The infamous Galileo Galilei (1564-1642), who is considered the father of modern science and made

major contributions to the field of physics, astronomy, cosmology, mathematics and philosophy said: “I do not feel obliged to believe that the same God who has endowed us with senses, reason, and intellect has intended us to forego their use and by some other means to give us knowledge which we can attain by them. He would not require us to deny sense and reason in physical matters which are set before our eyes and minds by direct experience or necessary demonstrations.” (Letter to the Grand Duchess Christina of Tuscany [1615], p. 5) God has deemed humans as the “best of creation” because we have been granted intelligence and understanding. We have been granted the potential to distinguish right from wrong. We have been given the ability to think and comprehend.

The subtle indications of God’s existence in the Universe nudge humanity to tread the path to God. Science can help us reflect and take us to believe that there should be a God. But, as the Promised Messiahas taught, personal experience of God is the only way towards certainty of belief.

Khuddam UK hold national Racial Equality Classes Qamar Ahmed Zafar Missionary, UK

Majlis Khuddam-ul-Ahmadiyya UK, which has over 10,000 members, is holding nationwide educational classes to enlighten Muslim youth about the teachings of Islam on racial equality.

The campaign, called ILM (Innocent Lives Matter) finds its inspiration from the teachings of the Holy Quran, that killing one innocent person is akin to killing all of mankind. The word “ilm”, much like the abbreviation above, in Arabic means knowledge. Therefore, Majlis Khuddamul-Ahmadiyya UK hopes to enlighten the Muslim youth about racial equality through education.

This comes following recent protests in the USA and around the world calling for racial equality. Majlis Khuddam-ulAhmadiyya UK is trying to tackle the root problem of racism and remove the ideology of inequality in the minds of the Muslim youth through these classes.

Farhad Ahmad Sahib, a missionary in the UK, says: “It is imperative that the future generations grow up with a true understanding of equality across the board.

The founder of Islam, Prophet Muhammad, peace be upon him, said that all people are born equal and that a white is not superior to a black and black is not superior to a white.

We aim to educate the youth that if you can excel in one thing above others, then that is piety and being a good productive citizen.

“His Holiness, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said: ‘Islam proclaims that all people are born equal, no matter where they hail from or the colour of their skin.’”

In the recent lockdown, Majlis Khuddam-ul-Ahmadiyya UK has dedicated their response services to not only Muslims or people of Asian heritage, but has been helping everyone who is in need.

Anas Ahmad Rana Sahib says: “We have so far helped over 14,000 British households regardless of their colour, background and faith. We have also prioritised our NHS heroes and have supplied over 4,400 NHS staff with PPE and food packs.”

Majlis Khuddam-ul-Ahmadiyya UK has been working hard across various campaigns during 2019-2020. Through their efforts, they have donated 7,700 kg of food and 4,100 kg of clothes, made 4,000 welfare visits, donated 750 units of blood, planted 37,000 trees and much more alongside holding charity runs known as the Charity Challenge to raise more than a million pounds for British charities.

During the coronavirus pandemic, Majlis Khuddam-ul-Ahmadiyya UK has helped 14,000 households, 23 charities and food banks, 20 local councils and 4,400 NHS staff. Majlis Khuddam-ul-Ahmadiyya UK is also holding regular classes and hosting online content reaching the masses.

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Friday Sermon 12 June 2020 Men of Excellence After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

One of the companions, whose account I will narrate today, is Hazrat Saeedra bin Zaid. Hazrat Saeed’s father’s name was Zaid bin Amr and his mother’s name was Fatimah bint Ba‘jah. He belonged to the tribe of Adiyy bin Kaab bin Lu‘ayy. The title of Hazrat Saeedra bin Zaid was Abul Awar, while some have also reported it as Abu Thaur. He was tall, of a wheat-coloured complexion and had thick hair. He was the paternal cousin of Hazrat Umarra bin Khattab. His ancestry connects with Hazrat Umarra in the fourth generation through Nufail and connects to the Holy Prophetsa in the eighth generation through Kaab bin Lu‘ayy. (Usdul Ghabah, Vol. 2, p. 476, Saeed bin Zaid, Dar-ul-Kutub alIlmiyyah, Beirut, 2003) (Al-Tabaqaat-ulKubra li ibn Saad, Vol. 3, p. 292, 294, Saeed bin Zaid wa min Bani Asiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 155) Hazrat Saeed’sra sister, Atikah, was married to Hazrat Umarra bin Khattab while Hazrat Umar’sra sister, Fatimah, was married to Hazrat Saeedra. She is that same sister who became a means of Hazrat Umar’sra conversion to Islam.

Hazrat Saeed’sra father, Zaid bin Amr used to worship the One God during the period of jahiliyyah [era of ignorance prior to the advent of Islam] and used to seek the religion of Prophet Abrahamas.

He used to say, “Whoever is the God of Abrahamas is also my God and whatever is the religion of Abrahamas is also my religion.” (Usdul Ghabah, Vol. 2, p.

476, Saeed bin Zaid, Dar-ul-Kutub alIlmiyyah, Beirut, 2003) (Usdul Ghabah, Vol. 2, p. 368, Zaid bin Amr bin Nufail, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) Monotheists existed even during that

period as well. Some children also ask as to which religion the Holy Prophetsa used to follow and whom he used to worship before Islam. So, the Holy Prophetsa was the greatest of all the monotheists and he also used to worship the One God. Zaid bin Amr used to refrain from all kinds of transgressions and evils, so much so that he even abstained from meat slaughtered by the idolaters. Once he met the Holy Prophetsa prior to his prophethood. The details of that meeting are recorded in Sahih al-Bukhari as follows: Hazrat Abdullah bin Umarra narrates, “The Holy Prophetsa met Zaid bin Amr bin Nufail at the bottom of [the valley of] Baldah and this took place before the Holy Prophetsa had received any divine revelation.”

It means that this incident is from the time before the Holy Prophetsa was commissioned as a prophet. As for

Baldah, it is the name of a valley which is located to the west of Mecca and comes on the route to Tamim from Mecca.

“A meal was presented to the Holy Prophetsa but he refused to eat from it.

Zaid also said, ‘I also do not eat anything which is slaughtered in the name of the idols.’”

The Holy Prophetsa did not eat from it due to the caution that was required regarding animals that have been slaughtered in the name of those other than Allah. Zaid said that he also did not eat animals on which the names of those other than Allah had been mentioned.

The narration continues as follows: “Zaid bin Amr did not approve of the animals slaughtered by the Quraish and used to say, ‘Allah has created the sheep and He has sent the water for it from the sky and He has grown the grass for it from the earth; yet you slaughter it in the names of those other than Allah.’”

It means that he used to dislike the slaughtering of animals carried out in the name of those other than Allah and he deemed it a great sin. (Sahih al-Bukhari, Kitab Fada‘il Manaqib al-Ansar, Bab Hadith Zaid bin Amr bin Nufail, Hadith 3626) (Farhang Sirat, p. 61, Zawwar Academy Publications, Karachi, 2003) When Zaid bin Amr began to abhor disbelief and polytheism, he also travelled to faraway lands in search of the truth.

With regard to his travels, it is written in another narration of Bukhari, in which Hazrat Ibn Umarra narrates: “Zaid bin Amr bin Nufail went to Syria in search of which faith to follow. He met a Jewish [religious] scholar and asked him about his religion. Zaid bin Amr said, ‘It is possible that I may embrace your religion; tell me about your faith.’ The Jew replied, ‘You should not embrace our religion as it has become corrupted and you will receive your share of Allah’s wrath.’ Zaid said, ‘I do not run except from Allah’s wrath and I could never face the wrath of Allah as I do not have the strength to bear it.’ Zaid then asked, ‘Can you tell me of another religion?’ The Jew replied, ‘I do not know any other religion except that one ought to be haneef.’ Zaid enquired, ‘What is haneef?’ He said, ‘Haneef is the religion of Abrahamas who was neither a Jew, nor a Christian and used to worship none but Allah Alone.’

“Then Zaid left and met a Christian religious scholar and made the same enquiry. The Christian replied, ‘Do not embrace our religion, for otherwise you will partake of Allah’s curse.’ Zaid replied, ‘I do not run except from Allah’s Curse, nor do I have the strength to bear His curse and wrath; thus will you tell me of another religion?’ The Christian replied, ‘I

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Friday 10 July 2020 | AL HAKAM do not know of any other religion except one ought to be a haneef.’ Zaid enquired, ‘What is haneef?’ He replied, ‘Haneef is the religion of Abrahamas who was neither a Jew, nor a Christian and used to worship none but Allah Alone.’ When Zaid heard their opinions about [the religion of] Abrahamas, he left and upon stepping outside, raised both his hands and said, ‘O Allah! I affirm that I follow the religion of Abrahamas.’” (Sahih al-Bukhari, Kitab Fada‘il Manaqib al-Ansar, Bab Hadith Zaid bin Amr bin Nufail, Hadith 3627) Zaid bin Amr met with the Holy Prophetsa in his lifetime, however he passed away prior to the advent of his prophethood. Hazrat Aamirra bin Rabi‘ah narrates that Zaid bin Amr was always in search of the correct faith. He expressed aversion to Christianity, Judaism and idolatry and would disagree with his people about this matter. He would preach to them so they would abandon idol worship and that which their forefathers worshiped. He would not eat of their slaughtered meat. On one occasion, he said to him, “O Aamir! I am at odds with my people, I follow the religion of Abrahamas and worship according to how he worshiped (i.e. Prophet Abraham) and after him, I follow the practice of Hazrat Ishmaelas, who would pray in this very direction. Moreover, I await a prophet from among the progeny of Ishmaelas, however, I feel that I will not live long enough to accept him and bear testimony to the truthfulness of his prophethood. O Aamir! If you live long enough to witness the era of that prophet, then convey my greetings to him.”

Hazrat Aamirra narrates, “When the Holy Prophetsa was commissioned by God Almighty, I became a Muslim and conveyed the message of Zaid bin Amr and his greetings to the Holy Prophetsa.

The Holy Prophetsa returned the greeting and praying for his forgiveness, he said, ‘I have seen him in paradise in a manner whereby he was straightening his robe.’”

(Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 156) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 290, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Zaid bin Amr was proud of the fact that he was a monotheist.

Hazrat Asma bint Abi Bakrra narrates an incident from the period of jahiliyyah: “I saw Zaid bin Amr bin Nufail standing with his back against the Ka‘bah and saying, ‘O people of Quraish! By Allah, none of you, apart from myself, is following the religion of Abrahamas.’ Zaid did not bury his daughters alive as was the custom of some Arab tribes at the time, Zaid however did not do such a thing.

In fact, if he came to know of someone intending to kill his daughter, he would say to him, ‘Do not kill her! I will provide for her and feed her on your behalf ’. And so, he would take her and after she had reached an age of maturity, he would say to her father, ‘If you wish, I will return her to you and if you so want, I will fulfil all her other needs as well.’” That is, he would bear the costs of her marriage etc. as well.

(Sahih al-Bukhari, Kitab Fada‘il Manaqib al-Ansar, Bab Hadith Zaid bin Amr bin

Nufail, Hadith 3828) In another narration, Hazrat Asma bint Abi Bakrra narrates the following: the first narration was from Bukhari and this one is taken from Usdul Ghabah, which is one of the books detailing the accounts of the Companionsra. Hazrat Asma bint Abi Bakrra narrates: “I saw Zaid bin Amr bin Nufail standing with his back against the Ka‘bah, saying, ‘O people of Quraish! By that Being in Whose hands lies Zaid’s life, none of you, apart from myself, has entered the morning in a state that he is a follower of the religion of Abrahamas.’

He also used to say, ‘O Allah! Only if I knew Your desired way of worship so that I could worship you in that manner.

However, I am unaware of it.’ Following this, he would prostrate with his head resting on his hands.” (Usdul Ghabah, Vol. 2, pp. 369-370, Zaid bin Amr bin Nufail, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) Saeed bin Musayyib narrates that Zaid bin Amr passed away five years prior to the prophethood of the Holy Prophetsa.

At that time, the Quraish were building the Ka‘bah. When he passed away, he said that he was following the religion of Abrahamas. The account of Hazrat Saeedra bin Zaid was being mentioned and in relation to that his father’s accounts have also been mentioned. Furthermore, the status his son was given in Islam and also the accounts of his father’s virtuous deeds have been preserved in history and therefore, I have mentioned those narrations related to him as well. These narrations can also be found in Bukhari as well. Nevertheless, I shall now continue to mention the accounts related to Hazrat Saeedra bin Zaid.

Once, Hazrat Saeedra bin Zaid and Hazrat Umarra bin Khattab presented themselves before the Holy Prophetsa and enquired of him about Zaid bin Amr, in other words the father of Hazrat Saeedra.

Upon this, the Holy Prophetsa said, “May Allah forgive Zaid bin Amr and may He have mercy on him as he passed away in a state whereby he was following the religion of Abrahamas.” Following this, whenever Muslims mentioned Zaid bin Amr, they would pray for him to be shown mercy and forgiveness. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 156157) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 291, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) In another narration, it is mentioned that when the Holy Prophetsa was asked about Zaid bin Amr, the Holy Prophetsa said that on the Day of Judgment, he would be raised equivalent to an entire nation. (Usdul Ghabah, Vol. 2, p. 368, Zaid bin Amr bin Nufail, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) As has been mentioned previously, Hazrat Saeedra bin Zaid was the brotherin-law of Hazrat Umarra. Hazrat Saeedra bin Zaid’sra sister, Atikahra bint Zaid was married to Hazrat Umarra. Hazrat Saeedra bin Zaid and his wife, Hazrat Fatimahra bint Khattab accepted Islam in its very early days. They had professed their belief in Islam before the Holy Prophetsa went

to Dar-e-Arqam. As has been mentioned earlier, Hazrat Saeed’sra wife was the reason for Hazrat Umarra to accept Islam.

(Usdul Ghabah, Vol. 2, p. 476, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 292, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) The details of this have already been presented during the mention of Hazrat Khabbabra bin Arat. However, as Hazrat Saeedra is being mentioned here, I will briefly mention it here as well. Hazrat Mirza Bashir Ahmad Sahibra has written in Sirat Khatamun-Nabiyyin: “Only a few days had passed after the acceptance of Hazrat Hamzara, when Allah the Exalted blessed the Muslims with another instance of happiness, in other words, Hazrat Umarra who was a vehement enemy, accepted Islam. The disposition of Hazrat Umarra enclosed a kind of stiffness, which was further increased by his enmity towards Islam. Therefore, prior to his acceptance of Islam, Umarra subjected poor and weak Muslims to great torture on account of their Islam. But when he was exhausted of inflicting this agony and saw no signs of their return, he thought, ‘Why not finish the founder of this very fitna’, i.e. the Holy Prophetsa. Upon this thought, he took hold of his sword and set out in search of the Holy Prophetsa.

“On the way, when someone noticed him walking with an unsheathed sword in his hand, he enquired, ‘O Umar[ra], where to?’ Umarra responded, ‘I have set off to slay Muhammad[sa].’ He replied, ‘Why do you not look after your own home first? Your sister and brother-in-law have accepted Islam.’

“Hazrat Umarra immediately turned and started walking towards the home of his sister Fatimara. As he approached the home, he could hear the sound of the recitation of the Holy Quran from inside, which Khabbabra bin Arat was reciting very melodiously.

“When Hazrat Umarra heard this voice, he was further enraged and entered the home. As soon as Khabbabra heard his footsteps, he hid somewhere and Fatimara (his sister) also hid the various pages of the Holy Quran here and there. When Hazrat Umarra entered, he shouted (at Hazrat Fatimahra and Hazrat Saeedra) that, ‘I heard that you have left your faith!’ Then, he attacked his brother-in-law Saeedra bin Zaid. Fatimahra was also wounded as she moved forward, in an attempt to save her husband and after that very courageously said, ‘Yes Umar! We have become Muslim.

Do as you wish, we shall not leave Islam.’”

“When he heard the courageous words of his sister, he cast a glance upon her and noticed that she was covered in blood.

This sight had an inexplicable impression upon the heart of Hazrat Umarra. After a short silence, he said to his sister, ‘Show me the word that you were reading.’ ‘I shall not,’ responded Fatimara, ‘for you will destroy the pages.’ Umarra replied, ‘Nay, Nay! Please show me, I shall indeed return them to you.’ ‘But you are unclean,’ said Fatimara, ‘and the Quran should be touched in a state of purity. First bathe,

then read.’”

“When Umarra had taken a bath, Fatimara placed the pages of the Quran before him. When he took hold of them and saw, they were the opening verses of Surah Ta Ha. Hazrat Umarra began to read them with an awe-inspired heart and every single word deeply impressed the heart of this well-natured man” and the Holy Prophetsa had prayed for him as well.

“While reading, Hazrat Umarra reached the following two verses: ۡ َ َّ َ َ ۡ ُ ۡ َ َ َ ۤ َّ َ ٰ ۤ َ ُ ّٰ َ َ ۤ َّ ‫الص ٰلوۃ ل ِ​ِذک ِر ۡی‬ ‫ِان ِن ۡی انا اللہ لا ِالہ ِالا انا فاعبدنِ ۡی ۙ و اقِ ِم‬ َۡ َ ۡ َ ُّ ُ ٰ ۡ ُ َ ۡ ۡ ُ ُ َ َ ٌ َ ٰ َ َ َّ َّ ٰ ‫س ِبما تسعی‬ ٍۭ ‫ِان الساعۃ ا ِتیۃ اکاد اخ ِفیہا ل ِتجزی کل نف‬ “‘Verily, I am Allah; there is no God beside Me. So serve Me, and observe Prayer for My remembrance. Surely, the Hour is coming; I am going to manifest it, that every soul may be recompensed for its endeavour.’ (Ch.20: V.15-16) “When Hazrat Umarra recited this verse, it was as if his eyes were opened and his latent disposition was suddenly aroused. He powerlessly said, ‘What a strange and holy word this is!’

“When Khabbabra heard these words, he immediately came out from where he was hiding, thanked God and said, ‘This is due to the prayer of the Messengersa of Allah. By God, it was only yesterday I heard the Holy Prophetsa pray that, “O Allah! Do bless either Umar bin AlKhattab or Amr bin Hisham (Abu Jahl) with Islam.’

“And so Hazrat Umarra said to Khabbabra, ‘Tell me the way to Muhammadsa at once.’

In the fervour of his excitement, he kept his sword unsheathed.” He did not even remember to place the sword back in its cover.

“During this time, the Holy Prophetsa was in Dar-e-Arqam; as such, Khabbabra gave him the location. Hazrat Umarra went there and firmly knocked on the door. When the companionsra peered through the crack in the door and saw Hazrat Umarra holding an unsheathed sword, they were reluctant in opening the door, but the Holy Prophetsa said, ‘Open the door.’ Hazrat Hamzara who was also present there also said, ‘Open the door.

If he has come with pure intentions then well and good, otherwise, if his intentions are evil, by Allah, I shall sever his head by his own sword.’

“The door was opened and Hazrat Umarra entered with an unsheathed sword in hand. Upon seeing him, the Holy Prophetsa moved forward and taking hold of Umar’sra mantle, pulled it, saying, ‘O Umar, with what intention have you come? ‘O Messengersa of Allah,’ responded Hazrat Umarra, ‘I wish to become a Muslim.’

“When the Holy Prophetsa heard these words, in the fervour of his happiness, he said, ‘Allahu Akbar!’ and his companionsra called out the slogan of ‘Allahu Akbar’ so loudly that the mountains of Mecca began to resonate.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 157-159) Thus, this was Hazrat Saeedra who became a means of Hazrat Umarra accepting Islam. Hazrat Saeedra bin Zaid was amongst the very early Muhajireen

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and upon reaching Medina stayed at the house of Hazrat Rifa‘ahra bin Abdil Mundhir, who was the brother of Hazrat Abu Lubabahra. The Holy Prophetsa established a bond of brotherhood between Hazrat Saeedra and Hazrat Rafira bin Malik and according to another narration it was established with Hazrat Ubayyra bin Kaab. Hazrat Saeedra bin Zaid could not take part in the Battle of Badr, however the Holy Prophetsa granted him a share from the spoils of the battle.

(Usdul Ghabah, Vol. 2, p. 476, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 292, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Therefore, I have also included him and all those companions as Badri Companions, who either participated in the battle along with the Holy Prophetsa or, upon the instruction of the Holy Prophetsa, were given a share from the spoils [from the Battle of Badr] and thus also included them amongst the Badri companions. The reason why he did not participate in the Battle of Badr has been previously mentioned in reference to Hazrat Talhara bin Ubaidillah. However, it is important to mention it again now and also it has been two to three months since it was last mentioned. In any case, the reason why Hazrat Saeedra bin Zaid did not participate in the Battle of Badr is as follows: The Holy Prophetsa was aware that the caravan of the Quraish had departed from Syria and subsequently he sent Hazrat Talhara bin Ubaidillah and Hazrat Saeedra bin Zaid 10 days prior to his own departure, in order to gather information about this caravan. Both of them set off and reached Haura, where they stayed until the caravan passed by. Haura was a resting place situated along the Red Sea, where caravans travelling between the Hijaz and Syria would pass by.

Nevertheless, the Holy Prophetsa came to know of the news of the caravan before Hazrat Talhara and Hazrat

Saeedra returned, i.e. that the caravan already passed by and was not coming towards them. The Holy Prophetsa did not know the exact information, but, nonetheless, had found that the caravan had gone. The Holy Prophetsa assembled the companions and set off in pursuit of this caravan of the Quraish. However, the caravan escaped taking another route, i.e. it quickly set off on a path along the coast.

The people of the caravan continuously walked day and night in order to escape from those who were in search for them.

And so, by taking a different route which was along the coast, they did not meet.

Hazrat Talhara bin Ubaidillah and Hazrat Saeedra bin Zaid set off towards Medina in order to inform the Holy Prophetsa of this caravan. They were unaware that the Holy Prophetsa had already departed for the Battle of Badr.

They reached Medina on the same day the battle between the Quraish and the Holy Prophetsa took place in Badr. Both of them set off from Medina in order to present themselves before the Holy Prophetsa and met with him at Turbaan, while he was returning from Badr. Turbaan is a valley at a distance of nineteen miles from Medina, which has an abundance of sweet water wells. The Holy Prophetsa stayed there on his journey towards the Battle of Badr.

There were two different caravans; one, a trading caravan that left by taking a different route, however this other caravan had come from Mecca with the intention of battle and it was against them that the battle took place at Badr. The Holy Prophetsa left medina in pursuit of the trading caravan and to find out what their intentions were and was not aware that an actual army was also approaching.

In any case, Hazrat Talhara and Hazrat Saeedra did not participate in the Battle of Badr. However, the Holy Prophetsa granted them a share of the spoils of this battle and thus they were also counted amongst the Badri Companions. (AlTabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 292-293, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub

al-Ilmiyyah, Beirut, 1990) (Al-Sirat alNabawiyyah alaa Daw al-Quran wa alSunnah, Vol. 2, p. 123) (Farhang Sirat, p. 75, Zawwar Academy Publications, Karachi, 2003) Hazrat Saeedra bin Zaid was among the Asharah Mubashsharah, i.e. the ten fortunate companions who were given the glad tidings of paradise by the Holy Prophetsa during his lifetime.

Hazrat Abdur Rahmanra bin Auf relates that the Holy Prophetsa mentioned each of the following names of those given the glad tidings of paradise: Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Uthmanra, Hazrat Alira, Hazrat Talhara, Hazrat Zubairra, Hazrat Abdur Rahmanra bin Auf, Hazrat Saad bin Abi Waqasra, Hazrat Saeedra bin Zaid and Hazrat Abu Ubaidah bin Jarahra. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 155) Hazrat Saeedra bin Zaid narrates: “I bear testimony that nine individuals are paradise-bound, but if I give the same testimony about the tenth, it would not be a sin on my part to do so.” Hazrat Saeedra bin Zaid was asked how exactly, to which he replied, “We were on mount Hira with the Holy Prophetsa and it began shaking.

The Holy Prophetsa then said, ‘Remain still O Hira for a prophet or siddeeq [truthful one] or a shaheed [martyr] stands upon you.’” A person then asked, “Who are the ten paradise-bound?” Hazrat Saeedra bin Zaid answered, “The Holy Prophetsa, Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Uthmanra, Hazrat Alira, Hazrat Talhara, Hazrat Zubairra, Hazrat Saad bin Abi Waqasra and Hazrat Abdur Rahman bin Aufra.” They asked, “Who is the tenth?”

Hazrat Saeedra bin Zaid replied, “Me.” (Sunan al-Tirmidhi, Abwab Manaqib Abi al-A‘war wa asma, Saeed bin Zaid, Hadith 3757) (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) Hazrat Saeedra bin Jubair relates that Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Uthmanra, Hazrat Alira, Hazrat Talhara, Hazrat Zubairra, Hazrat Saad bin Abi Waqasra, Hazrat Abdur Rahman bin Aufra and Hazrat Saeed bin Zaidra would always be in front of the Holy Prophetsa in the battlefield, in other words, they would be keeping guard and during prayer, they would stand behind him. (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ulKutub al-Ilmiyyah, Beirut, 2003) Hakeem bin Muhammad relates from his father that he saw Hazrat Saeedra bin Zaid wearing a ring with a verse of the Holy Quran inscribed in it. (Al-Tabaqaatul-Kubra li ibn Saad, Vol. 3, pp. 294, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) During the Khilafat of Hazrat Umarra, when the actual battle began in Syria, Hazrat Saeedra bin Zaid was appointed under Hazrat Abu Ubaidahra as the general of some infantrymen. He displayed extraordinary bravery and determination during the siege of Damascus and in the decisive battle of Yarmuk. During battle, Harat Saeedra bin Zaid was appointed as the governor of Damascus. However, he

wrote to Hazrat Abu Ubaidahra stating, “I cannot allow for you to participate in the Jihad whilst I be left deprived of it.

Therefore, as soon as the letter is received, you should appoint someone else to this post so that I can join you as soon as possible.” Thus, with little choice, Hazrat Abu Ubaidahra sent Yazid bin Abi Sufyan and Hazrat Saeedra bin Zaid then returned to the battle once more. (Roshan Sitarey az Ghulam Bari Saif, Vol. 2, p. 164) (Siyar as-Sahabah, Vol. 2, p. 138, Saeed bin Zaid, Darul Ishaat) Hazrat Saeedra bin Zaid witnessed many revolutions and countless wars lifetime.

Also, owing to his piety and righteousness he would never involve himself in quarrels, but even then, he would not hesitate in expressing his opinion in a certain matter.

After Hazrat Uthmanra was martyred, Hazrat Saeedra bin Zaid would often say in the Kufa mosque, “It would be of no surprise if the Uhud Mountain were to tremble due to what you people did.”

(Siyar as-Sahabah, Vol. 2, p. 139, Saeed bin Zaid, Darul Ishaat) Similarly, one day, whilst in the Kufa mosque, Mughirah bin Shu‘bah uttered something against the honour of Hazrat Alira. Hazrat Saeedra bin Zaid thereupon stated, “O Mughirah bin Shu‘bah, O Mughirah bin Shu‘bah, O Mughirah bin Shu‘bah, I heard the Holy Prophetsa say that ten people will be in paradise and Hazrat Alira was among them.” (Roshan Sitarey az Ghulam Bari Saif, Vol. 2, p. 165) Hazrat Saeedra bin Zaid would often have his prayers answered. On one occasion, he was accused of appropriating land, the details of which is as follows.

Adjacent to the land of Hazrat Saeedra bin Zaid was that of a lady named Arwa bint Uwais. She complained to Marwan bin Hakam, the governor of Medina appointed by Hazrat Muawiyahra, that Hazrat Saeedra had wrongly seized her land. Marwan appointed some people to investigate the matter. Hazrat Saeedra bin Zaid answered them, “Do you really think that I could commit such a wrongful act after hearing the Holy Prophetsa say that he who unjustly takes control of even a hand’s-breadth of land will be made to wear the collar equal to the weight of seven lands around his neck on the Day of Judgement?” Thereafter, he prayed, “O Allah, if Arwa is lying, make it so that she loses her sight before her death and her grave lies in the well of her house.” Hence, it is recorded that she lost her sight and as she was walking one day, she fell and died in her own well. This was then made an idiom and the people of Medina would say: َ َ َ ّٰ َ َ ‫أ ْع َماک الل ُہ ک َما أ ْع ٰمی ا ْر ٰوی‬ “May Allah blind you as He blinded Arwa.” (Usdul Ghabah, Vol. 2, p. 477, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Roshan Sitarey az Ghulam Bari Saif, Vol. 2, pp. 164-165) Hazrat Saeedra bin Zaid passed away on a Friday of the year 50 AH or 51 AH, at approximately the age of 70. According to some narrations, his age was above 70 at the time of his demise. He lived in

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Friday 10 July 2020 | AL HAKAM Aqiq which was in the surrounding area of Medina. In the Arab lands, Aqiq was the name of a number of valleys, among which the most important was the valley of Medina called Aqiq, which extended from the south-west of Medina to the north-east and in which all other valleys of Medina are found.

Hazrat Abdullah bin Umarra was preparing for the Friday prayer when he heard the news of the demise of Hazrat Saeedra bin Zaid. He therefore did not proceed to the Friday prayer and immediately set towards Aqiq. Hazrat Saad bin Abi Waqasra washed the body and had it taken on the shoulders of the people to Medina. Hazrat Abdullah bin Umarra then led the funeral prayer and he was buried in Medina. (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ulKutub al-Ilmiyyah, Beirut, 2003) (Siyar as-Sahabah, Vol. 2, p. 138, Saeed bin Zaid, Dar-ul-Ishaat) (Farhang Sirat, p. 204, Zawwar Academy Publications, Karachi, 2003) According to another account, Hazrat Abdullah bin Umarra was preparing for the Friday prayer when he heard news of the demise of Hazrat Saeedra bin Zaid, but he did not go for the Friday prayer. He instead made his way to him and washed his body, applied perfume and led his funeral prayer. Hazrat Aisha bint Saadra relates that Hazrat Saad bin Abi Waqasra was the one who washed the body of Hazrat Saeedra bin Zaid and applied perfume. He then returned home and washed himself. Then, as he came out of his home, he said, “I did not wash myself due to washing the body of Hazrat Saeedra bin Zaid, rather I did so because of the heat.” Hazrat Abdullah bin Umarra led the funeral prayer of Hazrat Saeedra bin Zaid.

Hazrat Saad bin Abi Waqasra and Hazrat Abdullah bin Umarra both went down into the grave, i.e. in the burial place, to place

the body. (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Siyar as-Sahabah, Vol. 2, p.

138, Saeed bin Zaid, Darul Ishaat) Hazrat Saeedra bin Zaid married ten times in total, at different times, during his life and had 13 sons and 19 daughters from all his marriages. (Al-Tabaqaat-ulKubra li ibn Saad, Vol. 3, p. 292, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Siyar as-Sahabah, Vol. 2, p. 140, Saeed bin Zaid, Darul Ishaat, Karachi) The next companion is Hazrat Abdur Rahmanra bin Auf, whose account I will mention briefly for now. During the period of jahiliyyah, Hazrat Abdur Rahmanra bin Auf ’s name was Abd Amr and according to another narration was Abdul Ka‘bah.

After accepting Islam, the Holy Prophetsa changed his name to Abdur Rahman. He belonged to the tribe Banu Zuhrah bin Kilab. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 92, Abdur Rahman bin Auf, Darul-Kutub al-Ilmiyyah, Beirut, 1990) Sahlah bint Asim relates that he was of a fair complexion, with beautiful eyes and long eyelashes. He had a long nose and his canine teeth were also long. His hair fell down to his ears, he had a long neck, strong wrists and large fingers. (Al-Isti‘ab, Vol. 2, p. 847, Abdur Rahman bin Auf, Dar-ul-Jeel, Beirut) Ibrahim bin Saad relates from his father that Hazrat Abdur Rahmanra bin Auf was very tall and had a white complexion with a hint of red. He was extremely handsome and had soft skin and did not use any hairdye. It said that he had a limp in his leg, which happened after sustaining an injury in Uhud whilst fighting in the way of the truth. (Al-Isabah Fi Tamyeez al-Sahabah, Vol. 4, p. 292, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) Hazrat Abdur Rahmanra bin Auf was amongst those ten companions who were

Refugees in Bulgaria delivered aid Asad Hameed Mohtamim Ishaat, MKA Bulgaria

On the occasion of World Refugee Day, 20 June 2020, Humanity First Germany, in cooperation with Jamaat-e-Ahmadiyya Bulgaria and CVS Bulgaria, celebrated this day with refugees by donating several gifts.

These refugees, like all of us, were affected by the severe consequences and difficulties associated with the Covid-19 pandemic.

A total of nine volunteers worked with great professionalism and organisational skills, tirelessly for around 137 man-hours to deliver different gifts to refugee registration centres throughout Bulgaria, including two in the city of Sofia (the capital and largest

city of Bulgaria) and one in the city of Harmanli, which lies close to the Turkish border.

A total of 171 vouchers, worth 10 euros, were donated for food, as well as 96 gift packages with chocolates, learning materials and colourful surprises for children.

There were also gifts of sports shoes for unaccompanied children and chocolate cakes for the winners of friendly football matches.

277 people benefitted from these gift donations, the value of which was 2,000 euros.

May Allah reward all those who participated in this project and helped making it into a success by putting smiles on so many faces. Amin.

given the glad tiding of paradise during their lifetime. He was also amongst those six companions whom Hazrat Umarra had appointed to be part of the committee to elect the next Khalifa. Regarding these individuals, Hazrat Umarra stated, “At the time of his demise, the Holy Prophetsa was pleased with them.” (Al-Isabah Fi Tamyeez al-Sahabah, Vol. 4, p. 290, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) Hazrat Abdur Rahmanra bin Auf was born ten years after Aam al-Fil, i.e. the Year of the Elephant. Hazrat Abdur Rahmanra bin Auf is amongst those very few individuals who had declared alcohol unlawful for themselves even during the period of jahiliyyah, i.e. prior to the advent of Islam. Hazrat Abdur Rahmanra bin Auf had accepted Islam after being preached

by Hazrat Abu Bakrra even before the Holy Prophetsa established Dar-e-Arqam as the centre of Islam. Hazrat Abdur Rahmanra bin Auf took part in both migrations to Abyssinia. (Roshan Sitarey az Ghulam Bari Saif, pp. 103-104) (Al-Tabaqaat-ulKubra li ibn Saad, Vol. 3, p. 92, Abdur Rahman bin Auf, Dar-ul-Kutub alIlmiyyah, Beirut) There is a narration in Sahih Bukhari in which Hazrat Abdur Rahmanra bin Auf relates that when he arrived in Medina, the Holy Prophetsa established a bond of brotherhood between him and Saadra bin Rabi. (This narration has been mentioned in reference to Saadra bin Rabi as well, however I shall mention it again.) Upon this, Saadra bin Rabi stated, “I am the wealthiest amongst the Ansar, therefore I shall give you half of my wealth and whichever of my two wives you like, I will separate from her for you. Once her iddat [a fixed period of time before a women can remarry] has passed, you can marry her.”

Hazrat Abdur Rahmanra bin Auf replied to Hazrat Saadra bin Rabi that Allah the Almighty may bless his family and wealth, but he did not require anything for all he needed to know from him was whether there was a marketplace where people could trade. Hazrat Saadra informed him that there was a marketplace of the Banu Qaynuqah.

Subsequently, early next morning, Hazrat Abdur Rahmanra bin Auf went there and carried out some trade and acquired some cheese and clarified butter as profit. He then returned to Hazrat Saadra bin Rabi’s house. Similarly, he went to the marketplace every morning and made profit from his trade. Not long had passed that once, Hazrat Abdur Rahmanra bin Auf came before the Holy Prophetsa and had a mark of saffron on him. And so, the Holy Prophetsa asked if he had married and he replied in the affirmative. The Holy Prophetsa enquired who he got married to and he replied that it was with a woman belonging to the Ansar. The Holy Prophetsa then asked how much dowry he had given and he stated that he gave gold the size of a nugget, or he perhaps said a nugget of gold. Upon this, the Holy Prophetsa stated that he should hold a walima [a ceremony after the consummation of marriage], even if it be by offering a single sheep.

(Sahih al-Bukhari, Kitab-ul-Buyu‘, Bab Qaul Allah Wa Ahallallahu al-Bai‘a…’, Hadith 2048-2049) Hazrat Abdur Rahmanra bin Auf relates that he experienced a time whereby even if he picked up a stone, he would expect to find gold or silver under it. In other words, Allah the Almighty had blessed his trade in abundance. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 93, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Hazrat Abdur Rahmanra bin Auf participated in all the battles alongside the Holy Prophetsa, including the Battle of Badr and Uhud. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 95, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Relating an account from the Battle of Badr, Hazrat Abdur Rahmanra bin Auf relates: “I was standing in the rows for battle on the day of Badr. When I looked to my right and left, I saw two Ansari youths standing on either side of me, who were very young in age. At that moment, I wished that I was in between two people who were more mature and stronger.

Thereupon, one of the youths nudged my hand and asked, ‘O my uncle! Do you recognise Abu Jahl?’ to which I said, ‘O my nephew, why is it that you ask?’ The young boy replied, ‘I heard that he would use foul language for the Holy Prophetsa. I swear by the One in Whose hands is my life, if I see him, I will not let him out of my sight until the one who is destined to die from among us perishes.’ I was astonished by this reply. Then the other boy also tapped my hand and made the same enquiry. A short while passed when I saw Abu Jahl walking between the ranks. I said to the two young boys that there was the one about whom they enquired. Immediately the two youths drew their swords and cutting the ranks pounced on Abu Jahl and killed him. They then returned to inform the Holy Prophetsa of the news. The Holy Prophetsa asked which one from among them killed him? They both laid claim to the kill. The Holy Prophetsa then asked whether they had wiped their swords after they had killed him? They replied in the negative. The Holy Prophetsa then inspected their swords and said that both of them had in fact killed him. The Holy Prophetsa then said that the spoils of war would be given to Muaz bin Amr bin Jamooh. Both youth had the same name; one was Muaz bin Afraa and the other was Muaz bin Amr bin Jamooh.” This is a narration from Bukhari.

I have previously presented the clarification in relation Abu Jahl’s killing but will mention it once again. According to some narrations, the two sons of Afraa, Mu‘awwiz and Muaz severely wounded Abu Jahl to the extent that he was on the brink of death and afterwards Hazrat Abdullahra bin Masud severed his head. Imam Ibn Hajar has also stated the possibility that, “After Muaz bin Amr and Muaz bin Afraa attacked Abu Jahl, Mu’awwiz bin Afraa may have also attacked him as well.” This has been

Friday 10 July 2020 | AL HAKAM

16 mentioned in the commentary of Bukhari, Fath-ul-Bari. (Sahih al-Bukhari, Kitab Fard al-Khumus, Bab Man lam Yakhmus al-Aslab, Hadith 3141, Kitabul Maghazi, Bab Qatl Abi Jahl, Hadith 3961-3962) (Fath-ul-Bari Sharh Sahih Bukhari, Vol. 7, pp. 295-96, Al-Maktabah al-Salafiyyah) Whilst mentioning this same account, Hazrat Musleh-e-Maudra has explained it in the following manner: “Whilst Abu Jahl, who was the leader of the whole of Mecca and the commander of the Meccan army, was arranging the rows of his army for battle, Hazrat Abdur Rahmanra bin Auf, an experienced general, states that he looked to his right and to his left to see what kind of support he had. He found to his amazement, that he had only two young boys from the Ansar on his flanks, who were around 15 or 16 years of age. His heart sank and he said to himself, ‘Today I will not be able to carry out what my heart yearns for because unfortunately I have two inexperienced youths on either side of me. Moreover, they belong to the Ansar and thus are completely inexperienced in the art of war.’”

Hazrat Musleh-e-Maudra further relates: “Hazrat Abdur Rahmanra bin Auf had hardly finished saying this to himself when one of the boys touched his side with his elbow. Assuming that he wanted to say something to him, he turned towards him and he said, ‘O my Uncle, can you crouch

a little more for I wish to say something in your ear, lest my companion hears me.’

Hazrat Abdur Rahmanra bin Auf states that as he bent down to hear him, the youth said, ‘Which one is Abu Jahl, who used to cause pain and torment the Holy Prophetsa. Uncle, I wish to fight him; tell me where he is.’ Hazrat Abdur Rahmanra bin Auf had not yet replied to this youth’s enquiry, when his attention was similarly drawn by the boy on the other side, who tapped his elbow and asked him the same question, ‘O Uncle, which one is Abu Jahl, who used to cause pain and torment the Holy Prophetsa? I wish to kill him today.’

“Hazrat Abdur Rahmanra bin Auf states that despite being a seasoned soldier, he did not think that even he would be able to kill Abu Jahl, who was not only the commander of the enemy but was surrounded by such experienced and skilled soldiers. Hazrat Abdur Rahmanra bin Auf raised his finger to point at Abu Jahl for both of them and said, ‘There is Abu Jahl, who is armed to the teeth and standing behind the lines protected by those strong and fearless generals, with drawn swords.’ By this, Hazrat Abdur Rahmanra bin Auf meant that to do such a thing was impossible for such inexperienced youth. However, he had not even dropped his finger, when the two boys dashed into the enemy ranks like an eagle catches its prey, making straight for their chosen target. Ikramah, the son of

Not sure where to start?

Abu Jahl, was standing in front of him, who was also a very experienced and fearless general, however, the two Ansari youth went so suddenly that no one could even react quick enough to find out why they were advancing ahead and quickly reached the guards in order to attack Abu Jahl. Their attack was so swift and sudden that the soldiers stood at guard could not even bring down their unsheathed swords, except for one and he cut the arm off of one the Ansari boys. However, those who are ready and willing to sacrifice their life, what can a severed arm do to stop them?

The two youths pounced with such force upon those stood at guard just like a rock falls from a mountain and ultimately attacked Abu Jahl, killing the commander of the enemy even before the battle had commenced.

“Hazrat Abdullahra bin Masud states that towards the end of the battle, he arrived at the location where Abu Jahl was on the floor and breathing his last.

Hazrat Abdullahra bin Masud enquired his condition and Abu Jahl responded, ‘I am dying but in a state of anguish. Death is nothing significant, but the most regretful thing is that before I could even fulfil what my heart desired, I was attacked by two youth of the Ansar.’ The people of Mecca would consider the Ansar to be very lowly people hence he was dying in a state of anguish for he had been slain by two youths of the Ansar. He then said to

Abdullahra bin Masud, ‘I am in extreme pain. Do me a favour, sever my head with one single blow of your sword, but ensure that you cut my head from the lower part of the neck because the neck cut in this manner is the sign of slain general.’

Although Hazrat Abdullahra bin Masud accepted this request of his to kill him and cut short his pain, but severed his head in a way that it was closer to his chin. In other words, even at the time of his death, this desire of his went unfulfilled, i.e. to have his head severed in a manner where his neck would remain long.” (Tafsir-eKabir, Vol. 8, p. 100) Hazrat Musleh-e-Maudra has related this account in regard to the subject of sacrifice in that even the children were filled with such deep love and affection for the Holy Prophetsa and how they sought to take revenge against those who opposed the Holy Prophetsa.

This account has been related a few times before as well, but in any case, such was their level of sacrifice and love and affection for the Holy Prophetsa that they did not even have any concern for their own lives. I will insha-Allah continue to relate the accounts of Hazrat Abdur Rahmanra bin Auf in the future sermon.

(Original Urdu published in Al Fazl International, 3 July 2020, pp. 5-9.

Translated by The Review of Religions.)

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